The Italian Memorandum

“I have not come to bring peace, but a sword”

(Matthew 10:34)

“… I have come to do your will, O God…’ “

(Hebrews 10:7)

Matthew 10:34-39

We often assume that once a person receives the truth of the gospel, without added church creeds; catechisms; or extra-biblical non-sense, he or she will obey the gospel, become a New Testament Christian, and continue to live faithfully for the Lord and his church (Eph. 3:21).

But, this is not always the case. Therefore, when we speak of the need to go Back to the Bible (a restoration theology) which respects the word of God and reveres the person of God, we must teach personal discipleship (Matt. 10:34-39; 28:19).

1 Timothy 4:1ff./2 Timothy 4:1ff.

The primary reason for the need of a Restoration Movement is the Great Apostasy, spoken of in First and Second Timothy. Most modern churches and individuals just gloss over this fundamental New Testament doctrine.

2 Kings 18:1-7 (2 Chron. 29:1-6)

The reforms of Hezekiah point out the restoration principle as valid and the Lord’s chosen method for returning after a religious apostasy. Here, we learn, that you can’t do right without tearing down the wrong.

2 Kings 22:1-8

By the reforms of Josiah, we are reminded of the great role that the Bible must play, if there would be a restoration movement.

– Robert M. Housby

“It is not good to have zeal without knowledge, nor to be hasty and miss the way”

(Proverbs 19:2, NIV)

The apostle Paul said, “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united in the same mind and the same judgment” (1 Corinthians 1:10). Jesus, himself, said, while on earth-“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one…” (John 17:20).

1 Corinthians 1:10 and John 17:20 are just some of the New Testament exhortations to base unity upon the name of Christ and the apostolic word. This admonition, however, has been set aside by a celebration of doctrinal diversity. But, one might ask, what’s wrong with doctrinal diversity? After all, we celebrate diversity within college circles and Olympic venues from London to Beijing. The main problem with doctrinal diversity is that it is not built upon a base of approved biblical knowledge. Paul uses this same critique in Romans 10:2, “I bear them witness that they have a zeal for God, but not according to knowledge.” To base one’s religion upon zeal without knowledge has long been wrong (Proverbs 19:2; Hosea 4:1,6; 1 Timothy 6:20).

Doctrinal diversity should definitely not be celebrated nor commended. Celebration should be based upon zeal with knowledge.

-Robert M. Housby

“But as for you, continue in what you have learned…

knowing from whom you have learned it”

(2 Timothy 3:14)

The letters of Paul to Timothy (1 and 2 Timothy) contain the rationale for why churches and individuals today should discover, re-discover, and/or maintain the Christian faith.

1. Paul’s documents are backed up by his apostleship (1 Tim. 1:1; 2 Tim. 1:1); and his apostleship is based upon the “will of God” (2 Tim. 1:11-12). Paul’s writings are inspired scripture (2 Tim. 3:16,17).

2. Different doctrines are discouraged (1 Tim. 1:3); and are contrary to “sound doctrine” (1 Tim. 1:10). The positive command, here, is to “Follow the pattern of sound words” (2 Tim. 1:13).

3. Doctrinal deviations were predicted (1 Tim. 4:1; 2 Tim. 4:3-4).

While many modern Christian churches (and individuals) teach that there is no need to insist upon sound doctrine, conversely, the restoration movement takes seriously Paul’s concluding directives to avoid doctrinal contradictions and false knowledge which results in a swerving from the faith (1 Tim. 6:20-21).

-Robert M. Housby

“Blessed are you, O LORD, the God of Israel”

(1 Chronicles 29:10)

Christians should bear in mind that they are recipients of the gospel plan of salvation which came through Abraham (Gal. 3:14,29; Rom. 11:18). Gentiles (non-Jews), therefore, share in the rich history and scriptural foundations of Israel (Rom. 15:4,27). The Hebrew blessings are a part of this illustrious heritage.

The Hebrew Blessings are precisely that-blessings which come through the Hebrew language and theological format (Gen. 14:13; 40:15; Ex. 3:15,18). The apostle Paul is an example of how this Hebrew style was perpetuated through the centuries (Acts 22:2; Phil. 3:5). Modifications and deviations from this were noted as pejorative (negative) according to Nehemiah 13:23-24. While the gospel has no one accepted language today (Acts 10:46), we are privileged, indeed, to have access to the Hebrew blessings.

The Hebrew Blessings often appear in simple Hebraic words: brief, pointed, and powerful. These attest to the God of heaven as Daniel 2:19-20 records-“Then Daniel blessed the God of heaven. Daniel answered and said: Blessed be the name of God forever and ever…”

-Robert M. Housby

“…with bells of gold between them, a golden bell and a pomegranate, a golden bells and a pomegranate, around the hem of the robe…and its sound shall be heard when he goes into the Holy Place…”

(Exodus 28:34,35)

“…and in the midst of the lampstands one like a son of man, clothed in a long robe”

(Revelation 1:13)

The ringing of bells has been associated with deep joy and deep sorrow (Hemingway’s, For Whom the Bell Tolls; Longfellow’s, The Bell of Atri; Poe’s, The Bells; and, of course, Daniel A. Marbelle’s, When they Ring Those Golden Bells, 1887). But, when it comes to the Bible, the reference to Bells brings one to the classic passage of Exodus 28:31-35 (see also, Ex. 39:22-26).

The interpretation of this passage by Andrew Bonar (A Commentary On the Book of Leviticus (1852), pp. 153-54 appears helpful in establishing the significance of the ringing of those golden bells:

“And these bells , like the bells of Zech. 14:20, speak to the ear, giving notice of approach. The pomegranates speak to the eye, telling that he comes laden with Canaan-fruit for those who hunger and thirst for righteousness. This robe, so peculiarly characteristic of the high priest, the poderes of Rev. 1:13, on which our Lord appears…Besides being “all of blue,” it had a heavenly tinge-the sky tinctured grain pointing to the firmament”

Jesus as high priest, having passed through the heavens, intercedes now for his own (Hebrews 9:11-14; 4:14). Can’t you hear the bells a-ringing?

-Robert M. Housby

“What! Do you not have houses to eat and drink in?”

(1 Corinthians 11:22)

From time to time, the subject of eating in the church building arises. Invariably, to study 1 Corinthians is to encounter the passage. Some have read Paul, here, to mean simply that one should never eat in the church building, period and, to do so is a sin. But, is that precisely what Paul intended to convey to the churches of Christ? We think that this position is in error and has caused a definite division.

1. The so-called, “Non-Institutional” group is responsible for advocating the no-eating-in the-church-building position. Also known as, “Anti-Churches,” due to their opposition to Bible classes and congregational support of orphan homes through collective church offerings. This group also often insists upon using one cup to distribute the fruit of the vine.

2. They have forced 1 Corinthians 11:34 into a proverb type. But, it is definitely not a proverb! 11:34 is a historical narrative remark by Paul to meet a specific Corinthian problem, where the Lord’s Supper was being confused with the common meal (1 Cor. 11:20). In 11:21, he states the problem. Then, Paul asks in order to teach-“What! Do you not have houses to eat and drink in?” (11:22). Paul cannot commend this practice (11:22). He proceeds to cite how the communion was initiated and meant to be perpetuated (11:22-26). To do otherwise is to engender a profane practice (11:27-33). His solution is to avoid mixing the common meal with the Lord’s Supper.

3. Acts 20:11 should studiously be consulted in conjunction with Acts 20:7. Notice that after they had worshipped together at Troas, they shared a time of food and conversation. This Christian tradition is known as the “love feast” (see Jude 12-tais agapais).

-Robert M. Housby

“…your young men shall see visions,

and your old men shall dream dreams…”

(Acts 2:17)

Students of the Bible must be careful to distinguish between first century miraculous abilities and 21^st century belief in and application of the miraculously confirmed biblical word (see Hebrews 2:3-4). Modern-day charismatics are unquestionably involved in a non-equivalent activity, despite their grandiose claims.  The former was obtained only by transference through the “laying on of hands” by one of the original apostles; read the Acts sequence in context: 5:12; 6:5-8; 8:9-19).    That, having been prefaced, leads us to examine one of the ever important and always timely verses of Scripture, Acts 2:17.

Possible interpretations of this section:

A.    The “visions” and “dreams” are actual dream states (see Heb. 1:1).

B.     The v. and d. are meant to be interpreted  figuratively as turning points of inner  resolution for all men-young, old, male, and female.

C.     The v. and d. are apocalyptic symbols depicting the commencement                  of a new and fresh era-the Christian Age.

D.    The v. and d. are a combination of the above possibilities.

Certainly, the age of Christ has dawned; and a turning point of inner resolution is now possible.

-Robert M. Housby

“Awake, O sleeper,

and arise from the dead,

and Christ will shine on you”

(Ephesians 5:14)

It is plain from the quotation of Ephesians 5:14 that Paul is drawing from the Old Testament theme of personal awakening, among the Lord’s people.  This theme is especially represented in Isaiah.  Isaiah 51:9 reads-“Awake, awake, put on strength, O arm of the Lord; awake, as in the days of old, the generations of long ago…” Isaiah 51:17 reads, “Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath…” Isaiah 52:1-2 says-“Awake, awake, put on your strength, O Zion…Shake yourself from the dust and arise; be seated, O Jerusalem; loose the bonds from your neck, O captive daughter of Zion…” Isaiah 26:19 is also to be studied in this vein-“Your dead shall live; their bodies shall rise.  You who dwell in the dust, awake and sing for joy!”

“Church History” speaks of “Four Great Awakenings in American History;” the essential characteristic of which is a definite rise in religious interest.

1.    1730s-40s          3.    1880-1900

2.    1800 -1830        4.    1960-1970

May your own life be awakened to the love of God in Christ and the Holy Spirit (Romans 13:11)!  Paul had much more in mind than L-dopa.

-Robert M. Housby

“For whatever was written in former days was written for our instruction, that through endurance and the encouragement of the Scriptures we might have hope.” (Romans 15:5, ESV)

Before we provide some major thinking about why one would (and should) desire to learn Genesis, we wish to point out something about Romans 15:4, within the very context of Romans. Let it be said and settled that Romans 15:4 includes the book of Genesis. By consulting the United Bible Societies’ The Greek New Testament (eds. Aland, Black, Martini, Metzger, and Wikgren) Second Edition, Index of Quotations (pp. 897-98) we have counted not less than 22 references to Genesis in Romans.

Why Study Genesis?

1. It is Scripture (Matt. 19:4-6).

2. It gives us a past perspective, increasing our sacred memory.

3. It reminds us that the Lord God is not detached from the world, but active in universal history.

4. It develops a Theology of Blessing (barak , see 5:2; 9:1,26; 12;1-3); which unifies the pre-patriarchal narrative (1-11).

5. It develops the Theme of Seed (see 1:29; 3:15;4:25; 7:3; 9:9,27!; 12:3/Gal. 3:16); this will involve suffering, “bruised heel”.

6. It develops a Theology of Covenant ( 6:18; 9:9-17; 15:18; Ch. 17); contributing significantly toward a unifying center of Genesis.

7. It develops a Theology of Promise (17:7; 28:21; and, another formula: 15:7). Note a three-fold (tripartite) promise in the former formula). 2 Cor. 1:20 is important.

-Robert M. Housby

I. The Greek Classical View of Heaven (Acts 14:8-18)

A. “The word always has a double reference” (Kittel, 497).

1. Cosmological sense (starry heavens)

2. Theological view (habitation of the gods/myth)

=>”The gods have come down to us” (Acts 14:11)

B. Ouranos meant both physical and metaphysical in Greek culture, and eventually came to denote by the New Testament period a guiding principle (as astrology in the Roman World). This concept of heaven became a flurry of philosophical activity from Homer, Pythagoras, Aristotle, and Plato, and others. In fact, Plato taught that heaven (ouranos) was the starting point for absolute knowledge (Phaedrus, 247b).

II. Old Testament/shamayim

A. shamayim is identified with raqia (Gen. 1:6-8)

B. a place of fixed references (Gen. 1:14; Ps. 119:89)

C. The Bethel Story and the dwelling place of God (Gen. 28)

D. The God of heaven formula (Deut. 26:15; 32:40; Ex. 9:29,33)

E. Source of all blessing (Gen. 49:25; Deut. 33:13; 1 Ki. 8:35)

F. Especially salvation-history (Dan. 7:17)

III. New Testament/ouranos

A. Jn. 3:9-12; 6:33 Jesus’ source

B. Acts 1:9-11; 2:34 Jesus will come again

C. 2 Cor. 5:1-9 Heaven holds all to me

D. Eph. 1:3 etc. The Christian’s position

Robert M. Housby